The Friars in Medieval Norwich The Friars in Medieval Norwich Women and Lollardy in Norwich The Friars in Medieval Norwich The Benedictine cathedral priory of the Most Holy Trinity in Norwich was founded by Bishop Herbert de Losinga in 1096. Together with the Benedictine nunnery at Carrow, founded in 1146, the monks and nuns were the main figures in the religious life of the city and people of Norwich. Then, in the early years of the thirteenth century, the city became home to the first of the orders of mendicant friars that were to bring about great changes in both the landscape and the life of the city. These orders, whose members lived a life of poverty, chastity and obedience, were formed to combat the problems encountered by the church throughout Europe. Eventually Norwich had houses of all four major orders of friars, in common with all the major towns and cities throughout the country.

Franciscans and others In 1226 the Franciscans, usually know as Greyfriars from the colour of their habits, founded by St Francis of Assisi (1181-1226) arrived in Norwich and set up a house in the area north of Conesford , in the area bounded by the present St Faith‘s Lane and Rose Lane. In the same year the Friars Preachers, known as the Dominicans or Blackfriars, arrived in Norwich and, at first, settled ‘over the water‘, in the area of the present Golden Dog Lane. They subsequently moved to occupy the site of the present St Andrew‘s and Blackfriars‘ Halls. Founded by St Dominic, who was born about 1170 in Spain, their original mission was to combat the Cathar heresy, prevalent in the Languedoc region of France. The next order of friars to arrive in Norwich were the Carmelites, or Whitefriars, who settled in the parish of St James in 1256, close to the former Jarrold printing works, on land given by a rich merchant, Philip Cowgate.

The last friars to come to Norwich were the Augustinian or Austin Friars. They arrived in 1288-89 and set up their priory in King Street, south of the Franciscans‘ house, on a riverside site at St Anne‘s Staithe, next to the present Dragon Hall. The Whitefriars and the Austin Friars did not trace their origins to a particular founder, but were amalgamations of small, earlier communities of hermits living, in the case of the Whitefriars, on Mount Carmel in the Holy Land and, in the case of the Austin Friars, groups of hermits living in northern Italy. Mendicants And so, by the end of the thirteenth century, the mendicant friars and their buildings had become an integral part of daily life in the city of Norwich. Unlike the monks of the cathedral priory, the friars were not confined to their cloister. They went about the streets of the city preaching and teaching the Christian faith, as well as begging for alms for their livelihood. As well as teaching the local people the friars also had schools for educating their own members, preparing them for ordination to the priesthood.

Many of the friars attended the universities at Oxford and Cambridge, whilst some studied at universities on mainland Europe. Their schools in Norwich were of a very high standard and attracted scholars from other parts of the country and Europe. A future pope, Alexander V, himself a Franciscan, attended the Norwich Greyfriars‘ school before going on to Oxford. The friaries had extensive libraries, and many of the Norwich friars became authors of international repute. Part of everyday life The friars and their buildings were a significant part of the everyday life of the people of Norwich and its citizens. Their churches, large, spacious, and specially designed for preaching, became home to some of the craft guilds and religious societies that existed in medieval Norwich. Some of the anchorites, or hermits, of whom Norwich had many, had their hermitages built in the grounds of the friaries, often against the wall of the church. They frequently acted as ‘bridges‘ between the friars and the lay people. The considerable number of bequests made by local people to the friars and their convents demonstrate their popularity, with many people leaving equal amounts of money to all four friaries.

Contemporary wills also show that laypeople, as well as some of the local parish clergy, asked to be buried in the friars‘ churches or churchyards. Dissolution At the Greyfriars‘, with the dissolution of religious houses throughout the country, the friars of Norwich left their convents. Some became clergy in the new, reformed Church of England, others became laymen. The buildings of the Greyfriars and the Austin Friars have disappeared. Of the Whitefriars‘ convent only an arch and an undercroft remain on the site. The buildings of these friaries passed through a number of hands after their dissolution before being demolished. Only the friary of the Blackfriars has survived. It was purchased by the city corporation in 1540, for the sum £81, although the city did have to pay to the king a further £152 for lead from the church roof! The nave of the church was turned into an assembly hall, now known as St Andrew‘s Hall. The chancel, or friars‘ choir, known today as Blackfriars‘ Hall, became the municipal chapel.

Further reading: The history of the Friars in Medieval Norwich can be explored further, in much greater detail, in ‘Medieval Norwich‘ edited by Carole Rawcliffe and Richard Wilson and published in 2004. There is also a shorter account of the friaries of Norwich in ‘Piety and Learning - The Friars in Medieval Norwich‘ by Terry Adkin, a copy of which is in the Norfolk Studies Section at the Norwich Millennium Library. A wider view of the church in contemporary Norwich can be found in ‘The Church in Late Medieval Norwich 1370 - 1532‘ by Norman Tanner, published in 1984. Terry Adkin Friars black, white, and grey Friars black, white, and grey Published 02 August 2016 I was inspired to learn more about the history of religious orders after visiting an abbey in Scotland and while planning a trip to France . I read a book called The Lord as Their Portion: The Story of the Religious Orders and How They Shaped Our World by Elizabeth Rapley; this post is based on things I learned from it and from travelling (augmented by Wikipedia).

My apologies for not having a post last week: it's been a busy time with my job, including a few days on the road p.s. Here is another link related to my previous post . The title of this post comes from the fact that a number of places in the U.K. are named after religious orders that had a presence nearby (e.g. Blackfriars Bridge in London). Introduction The Lord as Their Portion (abbreviated TLATP below) by Elizabeth Rapley covers the history of Catholic religious orders. It is mainly focused on continental western Europe (especially France and Italy—which are where many of the most prominent orders started) so Celtic monasticism and the Desert Fathers are only discussed in passing; Dr. Rapley is a Canadian and remarks that she wishes she had more space to discuss the history of religious orders in this country. She gives relatively equal coverage to female orders, but this post would be way too long if I got into that. Because of the importance of the Church in western European history, I found that this book mentioned a lot of the important historical events and developments there to put the history of the religious orders in context.

The introduction summarizes the development of Catholic religious orders in western Europe: When, inch by inch, western Europe emerged from its Dark Ages, much of its developing dynamism came from them. There was nothing they did not turn their hand to. The building and adornment of churches and cathedrals, the copying and illumination of the written word, the development of new techniques in agriculture and animal husbandry: all these achievements bore their imprint. Then, as society matured and settled down, their services expanded and became more complex. They preached, taught, nursed the sick, championed the poor. Above all they explored, and advanced, the faith. ... It was close to a millennium after the birth of Jesus Christ before the germ of a religious order — a collection of monasteries that owed allegiance, in feudal fashion, to one supreme abbot — appeared. This was Cluny. After that things moved faster. Within two hundred years, a sort of federal system was worked out, in which participating monasteries remained independent but accepted correction from each other, and oversight by a central abbot in concert with a general chapter. With that, a true religious order came into being.

This was the Cistercian order, the model many subsequent orders would come to imitate. ... Then, in the thirteenth century, there appeared a new tribe of religious persons, the friar. Consciously, audaciously, these men took their religious life into the world, contending that God is served best when prayer is combined with the saving of souls, in what they called "the mixed life." (pp. ix – xi) One thing that wasn't clear to me before I read TLATP was some of the terminology around religious orders: What are the distinctions between hermits, monks, friars/mendicants, clerks, and canons? Monasteries, as expressions of the aspirations of the medieval world, had been built on the principle of flight from the world; friaries, responding to the changing spirit of the high Middle Ages, were built within the world, but also served as sanctuaries to which their members could withdraw, though temporarily, from its entanglements. Divine office and community life were seen as antidotes to the contamination that came from association with the world. Now a new form of religious life was to develop, which was ready to engage more aggressively with the world.

"Leaving God for God" would be its rallying cry. ... And so charitable confraternities appeared in several Italian cities: centers called "oratories" where clergy and laity — men and women — joined together to deepen their spiritual life with communal prayer while, at the same time, ministering to the poor... These men came to be known as "clerks regular". (p. 127 – 128, emphasis added) Canons and hermits aren't mentioned in this particular excerpt. Unlike monks (especially those sticking to the original Rule of Benedict), canons were all priests and not cloistered since they had duties in the community under the direction of their bishop. Moreover, most did not take vows of poverty. Hermits lead more solitary lives, although some are members of religious orders. Over time, a lot of the boundaries between these different types of religious orders blurred (e.g. mendicant orders no longer stuck to itinerant lifestyles, and monks took on more community engagement). In general, members of the religious orders take 3 vows: poverty, chastity, and obedience (to a superior)—although there are many variations. Interesting Orders Benedictines The Rule of St.

Benedict was one of the first to be widely adopted. Ora et labora (pray and work) is a motto that sums up this mode of monastic life. Given the future history of Christian monasticism, it is important to note that Benedicts's monks were not expected to be useful to society, either by teaching or by preaching or even by intercessory prayer. Monte Cassino and Cluny are important Benedictine abbeys. Cluny received vast donations to pray for donors. The Benedictine Order is known as Black Monks due to the colour of their habits. Cistercians The Cistercian order is one that I find most interesting, because of their influence and legacy . They had innovations in governance (an early example of an effective international organization), metallurgy (mentioned in a book I read on the Industrial Revolution), and agriculture: [The Cistercians] were not only good farmers, they were good farmers who did not consume all they produced. As long as the Cistercians kept to their austere way of life, they found themselves with surpluses.

It did not take long for these surpluses to make their way into the market, first of grain, and then of wool. (p. 27) I've been to two Cistercian sites: Citeaux (near Dijon ) and Melrose in the Scottish Borders. The former established the Clos Vougeot vineyard and the latter was active in the wool trade. They were known as white monks (not to be confused with whitefriars , which are Carmelites). Later on, the Trappists (famous for their cheeses these days) split off from the Cistercian order. Dominicans Dominicans, also known as Blackfriars , were founded by St. Dominic . He was a great speaker and debater, and the order focused on preaching, informed by study. They were active in early European universities and had many notable scholars in their ranks; St. Thomas Aquinas was a Dominican. The order started as canons, but became friars. TLATP includes a pun about the Dominicans: Domini canes = the hounds of the Lord. This is in reference to their role in the Inquisition.

One thing that occurred to me while reading this book is that each order had its own strengths and distinctive emphases, and many of them developed weaknesses corresponding to their strengths. In the case of the Dominicans, they were noted for their intellect, doctrinal correctness, and zeal, and went on to participate in the Inquisition. The Dominicans (and Cistercians) were also involved in the Albigensian Crusade against the Cathars. Franciscans The Franciscans, also known as Greyfriars , were founded by St. Francis of Assisi . He was widely respected for his commitment to poverty among other reasons, which set the tone for the order. The Capuchins (whose habit gave the name to a type of monkey) are an offshoot of the Franciscan order. Augustinians The Rule of St. Augustine was applicable for community life for canons (i.e. ordained clergy). There are both canons (canons regular) and friars known as Augustinians. Martin Luther was an Augustinian friar. Jesuits The Jesuits were established later than many of the other prominent orders. They're an order of clerks regular.

Their activities as court confessors and in running schools (training many members of courts) gave them a reputation for secretly running society. They were actually suppressed (except in Prussia and Poland and Russia) from 1773 – 1814. Some of the early Jesuits were famous missionaries to Asia. Pictures Here are some monasteries I visited in France: Citeaux Abbey today. The relief carving on the left reads "faites tout ce qu'il vous dira" (Mary's instructions to the servants at Cana), I think. At Citeaux Abbey, there is a walk with seals in the ground illustrating the conditions of the monastery over the centuries. This one reads "Ora, lege, et labora" (pray, read, work). This is the Jacobins' (an alternative name for Dominicans in France) cloister in Toulouse. This is an Augustinian cloister in Toulouse . It is now an art museum. Miscellaneous Facts and Thoughts Finally, here are a few other interesting facts from TLATP, along with related ideas I've had about monks: I saw this painting of St. Francis and St.

Dominic holding back Divine judgement in the Lyon Beaux-Arts museum. The church at St. John's Abbey in Minnesota (a Benedictine institution) has very neat architecture . Something the Dominicans were known for was voting on chapter governance. Blackfriars, St Andrews [2 photos] in NO5016 :: Geograph Britain and Ireland Blackfriars, St Andrews :: Shared Description There was once a Dominican monastery on what is now South Street in St Andrews originally called the Dominican Friary of St Mary. The Dominican order were known as the "Blackfriars" because of the colour of their habits (Franciscans were Greyfriars and Carmelites were Whitefriars for similar reasons). All that is left of the friary is a little chapel which projected from north side of the building facing South Street. The friary's date of foundation is uncertain, possibly as early as the C13th, but it seem more likely to have been later as the first known prior was in 1464.

The House was burned in 1547 - probably as a result of Henry VIII's monastic purges though the monks remained in their severely damaged building until 1559 when they were expelled by Protestants. Find nearby images mentioning the words [ Blackfriars, St Andrews ] | ( in ther Browser ) These Shared Descriptions are common to multiple images. For example, you can create a generic description for an object shown in a photo, and reuse the description on all photos of the object. All descriptions are public and shared between contributors, i.e. you can reuse a description created by others, just as they can use yours. Created: Mon, 10 Sep 2012, Updated: Mon, 10 Sep 2012 The 'Shared Description' text on this page is Copyright 2012 Rob Farrow , however it is specifically licensed so that contributors can reuse it on their own images without restriction. Monastic Orders in York: History of York Monastic Orders in York Monastic Orders in York Holy Trinity Priory by GHF Jones - York Art Gallery As well as countless churches, Medieval York was home to a wide range of monastic orders.

Here is a list of the main institutions, with numbers at the dissolution : Monks St Mary's Abbey c.1088 - 1539, an Abbot and 50 monks Holy Trinity Priory, 1089 - 1538, a Prior and 10 monks (there was also a small number of monks in a dependency of Whitby Abbey, the All Saint's Cell in Fishergate) Friars Blackfriars (Dominican), 1227 - 1538, a Prior and 10 friars Greyfriars , 1230 - 1538, a Warden and 20 friars Whitefriars (Carmelite), 1253 - 1538, a Prior and 12 friars Austin Friars, c.1272 - 1538, a Prior and 13 friars (between 1260 and c.1300 there was also a small house of 'Friars of the Sack') Nuns St Clement's Priory, c.1130 - 1536, a Prio

ress and 8 nuns Hospitals St Peter's Hospital c.936 - 1135, reformed as St.

Leonard's 1135 - 1540, a community from mixed orders. St Nicholas Hospital (outside Walmgate Bar), c.1088 - 1422 (in 1422 became attached to Holy Trinity Priory) St Mary's Hospital (Bootham), 1318 - c.1556, a shelter for blind priests, independent of the Abbey (there were about 20 other very small hospitals ministering to the poor, the sick, and travellers) Blackfriars - Priory & Church - The Dominican Order The Dominican Order The Dominican Order History and Spirituality The Order of Friars Preachers, usually known as ‘The Dominicans’ is a Catholic religious Order. It was founded by St Dominic, a Spaniard, in 1216 ‘for preaching and the salvation of souls.’ Today it is present in over a hundred countries. St Dominic was born in c.1172, and was a Canon in Osma. He was travelling through the south of France with his Bishop, Diego, when they encountered the Albigensian heresy.

The Albigensians, or Cathars, believed that the world was created by an evil God and so the body was bad. St Dominic is believed to have spent an entire night arguing with an Albigensian inn keeper, until the man was converted to Catholicism. In this incident one can see in a nutshell two fundamental elements of Dominican spirituality: a belief in the fundamental goodness of creation and the importance of reason. These are both evident in the Order’s greatest theologian, St Thomas Aquinas, who was born just four years after the death of St. Dominic. Aquinas believed that although human beings were wounded by original sin, we retain a fundamental orientation towards God and a deep desire to share in God’s happiness: ‘grace builds on nature.’ The thirteenth century was a time of intellectual adventure, with the rediscovery of Aristotle, the pagan philosopher, and dialogue between Christian, Jewish and Muslim thinkers. Aquinas was open to the truth wherever he found it. He believed that our preaching of the gospel implied a respectful and rigorous engagement with the opinions of those with whom we disagree. In good debate one learns from one’s opponent.

The commitment of the Order to Catholic orthodoxy meant that, unsurprisingly, we were often involved in various Inquisitions. Some of these acted brutally, for which the Order has asked forgiveness, but often the Inquisitors were known for their concern for a serious examination of the evidence and for their leniency. Preaching the Gospel The Order’s preaching of the gospel has taken many forms: the frescoes of Fra Angelico in the fifteenth century, the concern of his contemporary, St Antoninus of Florence, with economic ethics; St Martin de Porres’ care for the poor in seventeenth century Lima, Peru. Dominicans were involved from the beginning in the Church’s mission to the Americas and to Asia. Our tradition of preaching has always implied a profound relationship between the pastoral care of people and theological reflection, often in parish and university settings. For example, one of the sources of a modern understanding of universal human rights derived from the constant communication between Bartolomé de Las Casas, who was passionately committed to the rights of indigenous people in the new discovered Americas, and Dominican theologians in the University of Salamanca, such as Vitoria and de Sotto.

This vibrant symbiosis between pastoral outreach and academic study remains typical of the Order today. In the twentieth century French Dominicans such as Marie-Dominique Chenu and Yves Congar were at the heart of the theological renewal that led to the Second Vatican Council. They were in dialogue with other brethren who shared the lives of the poorest people and friars such as Louis-Joseph Lebret, whose concept of integral human development and the common good was fundamental in the evolution of Catholic Social teaching. An exhibition of Dominican artists in Rome a few years ago shows that the Order remains committed to preaching the gospel through music, painting and poetry. Community Life and Government From the beginning, the government of the Order has been thoroughly democratic. This is because St Dominic believed that the Holy Spirit is poured upon every brother, and we must listen to all as we try to come to decisions about the mission of the Order and our common life. The typical Dominican community is the Priory, which must have at least six solemnly professed brethren, and which has the right to elect its own superior, the Prior. Provinces consist of the priories and smaller communities in a geographical region, together with any external missions which have been entrusted to it.

Blackfriars is a priory of the Province which covers Great Britain, and has a mission in the Caribbean. There are about forty Provinces and Vice-Provinces in the Order. The brethren make their vows to the Master of the Order, the successor of St Dominic. The unity of the worldwide Order is fundamental to our preaching. A divided Order would contradict our mission, which is to preach God’s reconciling mercy and the Kingdom of God, the hoped-for unity of all humanity in Christ. Our unity is not based upon a shared narrow ideology. There are brethren from every part of the wide theological spectrum of Catholic orthodoxy. We nourish unity through mutual listening, seeking consensus through discussion and prayer. The highest authority in the Order is the General Chapter, which meets every three years, with representatives from the whole Order. Dominican Family and Facing the Future From the beginning, St Dominic envisaged that the brethren should belong to a wide religious Family. The first community of the Order was begun by St Dominic at Prouilhe in the south of France in 1206, ten years before the official foundation of the brotherhood. It was a contemplative monastery for women who had been converted from Albigensianism.

Today there are over 3000 Dominican nuns. Lay Dominicans also made their commitment to St Dominic, and from the mid-thirteenth century were gathered into fraternities, to share in the preaching mission in all sorts of ways. There is a vast variety of fraternities, from gatherings of academics to prisoners. There are also about 160 congregations of Dominican sisters, with 36,000 members, most of whom belong to Dominican Sisters International, who co-ordinates the mission of the various congregations and liaises with the General Council of the brethren. In 2016 Order will celebrate the 800th anniversary of its foundation. Yet it remains young and vibrant. There are more than a 1000 friars in formation today, more than a sixth of the Order. These are from all over the world. Unusually, compared with many orders, we have good vocations in the West, including in the United States, Ireland and the UK. In some parts of the world, old provinces are being unified, such as in France and Italy. New Provinces or Vice-Provinces are being born, for example in Bolivia, Central America and West Africa.

New missions are being opened in Indonesia, Burma, East Timor, Equatorial Guinea and many other places. The preaching continues. St Dominic, pray for us! The Blackfriars Theatre. from a Medieval MS at J. Paul Getty Museum. The original Dominican monastery had been established between the River Thames and Ludgate Hill in 1275. The estates of the priory came to be commonly known as "Blackfriars" due to the black vestments of the Dominican monks . The friars had gained permission from the London City authorities to have the whole of the Blackfriars precinct be a "liberty", outside City jurisdiction, though within the City walls. Blackfriars enjoyed this status until 1608. In addition to its function as a monastery, the site also served as a meeting place for many Parliaments, as well as for the Privy Council. Blackfriars was the location of many momentous events, such as the repudiation of Catherine of Aragón by Henry VIII , and the voting of the Parliament to charge Cardinal Wolsey with treason.

In 1538, with the dissolution of the monasteries by Henry VIII, the monastery was closed and the estates, which were comprised of many buildings and beautiful gardens on a large area of land, were divided up. In 1576, in the reign of Elizabeth I , some of the buildings on the western side of the property were leased to Richard Farrant, Master of the Children of the Chapel, so that the Children could rehearse and perform their plays in private before performing at court. This was the first Blackfriars theatre. The Chapel Children, as well as other children's companies , continued to perform there until 1584, when the theatre was closed because the plays were too politically daring. The First Blackfriars. Reconstruction by Effie W. Best. The stage is set for a performance of Lyly's Campaspe. Courtesy of Michael Best, Shakespeare's Life and Times . The Blackfriars was also a popular place for the gentrymany noble residences were built on the grounds, including those of the French ambassador, and of Henry Brooke, Lord Cobham.

It was also a resort of sorts, where the nobility went to play tennis and to while away time in the many gardens. In 1596, another part of the old Blackfriars was bought by James Burbage, owner of the Theatre and father of famed actor Richard Burbage, for �600 from the estate of Cawarden, late Master of Revels. This set of rooms, cellars, and yards was near the Pipe office, next to the house of Sir George Cary. Burbage spent an enormous sum to convert these rooms into a private indoor playhouse. The residents of Blackfriars got an injunction against the theatre being used by an adult troupe and Burbage had to lease the playhouse to children's companiesaround 1597, the Chapel Children are found in residence. Model of the second Blackfriars Theatre at the Shakespeare's Globe Museum. Courtesy of Amy Ulen. Richard Burbage, the principal actor with the Chamberlain's Men , Shakespeare's company, inherited the second Blackfriars Theatre in 1597.

In 1600, he leased it to Henry Evans at an annual rate of �40, for a term of 21 years, and the children's performances continued. The Children of the Chapel were renamed Children of Queen Anne�s Revels after the accession of James I in 1603. After the performance of Eastward Ho (1605), a collaboration between Jonson, Marston, and Chapman, the Children lost their royal patronage, because of a passage about Scots in Act III which offended King James so much that he had the authors briefly imprisoned. The playhouse ceased to be productive, and Burbage took back the lease from Evans. Cathays Park - Grey Friars Cathays Park Greyfriars GreyFriars c.1907 Greyfriars was sometimes referred to as a Priory and sometimes as a Friary, the latter being correct, as it was a Franciscan Friary. It was not part of Cathays Park but lay just to the south of the park, across the Dock Feeder Canal. Its western boundary was the modern day North Road.

The friary is thought to have been founded by the Grey Friars in the 13th century, probably around 1280. The Grey Friars were also known as the Friars Minor and the Franciscans.[1] Greyfriars escaped destruction in 1404 when Owen Glyndwr set fire to most of the town of Cardiff, including the nearby Blackfriars.[2] Greyfriars was demolished at the time of the dissolution of the monasteries by order of Henry VIII in approximately 1540. In about 1570 the site was acquired by the Herbert family who built a house using stone taken from the original friary. This Herbert mansion was also known as "Greyfriars" and appears on Speed's map of Cardiff dated 1610. John Speed's map of Cardiff 1610 Later also called Whitefriars, it is thought to have been occupied by the Herbert family until about 1730. Subsequently it fell into disrepair and in 1790 was sold to the Marquis of Bute. By the late nineteenth century the only standing ruin was a part of the Herbert mansion.

Greyfriars site c1900[4] In the 1890s the Third Marquis of Bute initiated some excavations by Messrs Kempson and Fowler, and these revealed foundations of the friary as well as the floor of the church.[3] At this time the site served as a nursery for the Castle Gardens, shown on Ordnance Survey maps for 1880 and 1901 occupying the south eastern corner. Two lodges were also shown, one on the western side adjacent to North Road, probably at the extreme south of, or just beyond, the modern day Friary Gardens, and the second on the eastern edge, set back from Park Place. By the 1920s the Castle Gardens had been moved and that part of the site was occupied by buildings fronting Queen Street. The friary foundations and church floor were enclosed by the Fourth Marquis in 1928 to preserve the remaining relics. The Herbert house ruins can be seen in the 1962 aerial photograph , but were demolished in the 1960s to make way for the Pearl Assurance building, which is now called the Capital Tower.

Sources of Information In general, the information in this section is taken from A. A. Pettigrew, The Public Parks and Recreation Grounds of Cardiff, Volume 5, chapter on Cathays Park open spaces. Other sources are: Rev. J. M. Cronin, Cardiff Grey Friars (1280-1538), Priory Press, 1925, page 7 Rev. J. M. Cronin, Cardiff Grey Friars (1280-1538), Priory Press, 1925, page 15 Evening Express Friday 20th October 1893 page 2 Rev. J. M.

Cronin, Cardiff Grey Friars (1280-1538), Priory Press, 1925, page 27 Dominican Order - Wikipilipinas: The Hip 'n Free Philippine Encyclopedia Dominican Order File:OP sello2.gif Laudare, Benedicere, Praedicare (Praise, Bless, Preach) Saint Dominic saw the need for a new type of organization to address the needs of his time, one that would bring the dedication and systematic education of the older monastic orders to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy The Order of Preachers (Ordo fratrum Praedicatorum), after 15th century more commonly known as the Dominican Order, or Dominicans is a Catholic religious order , created in the year 1214 , when Saint Dominic established a religious community in Toulouse . However, the order wasn't officially recognised until Pope Honorus III in 1216.

In England and some other countries the Dominicans are referred to as Blackfriars on account of the black cappa or cloak they wear over their white habits (for the same reason, Carmelites are known as "Whitefriars" and Franciscans as "Greyfriars"). In Paris, the Dominicans are known as Jacobins, because their first convent in Paris was on Rue Saint-Jacques in Paris, and Jacques is Jacobus in Latin. They have also been referred to using a Latin pun, as "domini canes", or "The Hounds of God", a reference to the order's reputation as most obedient servants of the faith, with perhaps a negative connotation or reference to the order's involvement with the Holy Inquisition . The Dominican Order was founded by Saint Dominic in the early 13th century under the Augustinian rule. The Dominican Order is one of the great orders of mendicant friars that revolutionized religious life in Europe during the High Middle Ages . Founded to preach the gospel and to combat heresy, the Order is famed for its intellectual tradition, having produced many leading theologians and philosophers.

The Dominican Order is headed by the Master of the Order , who is currently Father Carlos Azpiroz Costa . Contents 9 Original Source Foundation of the Order Like his contemporary Francis of Assisi , Dominic saw the need for a new type of organization to address the needs of his time, and the quick growth of the Dominicans and Franciscans during their first century confirms that the orders of mendicant friars met a need. Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. Dominic's new order was to be a preaching order, trained to preach in the vernacular languages but with a sound background in academic theology . Rather than earning their living on vast farms as the monasteries had done, the new friars would survive by begging, "selling" themselves through persuasive preaching. They were initially scorned by more traditional orders, who thought these "urban monks" would never survive the temptations of the city. Dominic saw the need to establish a new kind of order when travelling through the south of France .

He had been asked to accompany his bishop from Osma on a diplomatic mission to Denmark , to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark . At that time the south of France was the stronghold of Albigensian thought, centered around the town of Albi . This unorthodox expression of Christianity held that matter was evil and only spirit was good, a fundamental challenge to the notion of incarnation , central to Roman Catholic theology. The Albigensians, more commonly known as the Cathars (an heretical gnostic sect), lived very simply and saw themselves as more fervent followers of the poor Christ . Dominic saw the need for a response that would take the good elements in the Albigensian movement to sway them back to mainstream Christian thought. The mendicant preacher emerged from this insight. Unfortunately, Dominic's ideal of winning the Albigensians over was not held by all office bearers and the population of Albi was decimated in the Albigensian crusade . The Dominicans were also set up as the branch of the Catholic Church to deal with heresy.

It was in this early period of the Albigensian crusade that St. Dominic ordered the burning of several heretical books. Indeed, many years after this initial crusade, the first Grand Inquistor of Spain would be drawn from the Dominican order, Tomás de Torquemada. The organization of the Order of Preachers was approved in December 1216 by Pope Honorius III (see also Religiosam vitam ; Nos attendentes ). History of the Order The history of the Order may be divided into three periods: The Middle Ages (from their foundation to the beginning of the sixteenth century ); The Modern Period up to the French Revolution ; The Contemporary Period. In each of these periods we shall examine the work of the order in its various departments. Middle Ages Doctor Angelicus, Doctor Universalis St. Thomas Aquinas considered by the Catholic Church to be its greatest theologian, is girded by angels with a mystical belt of purity after his proof of chastity The thirteenth century is the classic age of the Order, the witness to its brilliant development and intense activity. This last is manifested especially in the work of teaching.

By preaching it reached all classes of Christian society, fought heresy , schism , and paganism by word and book, and by its missions to the north of Europe , to Africa , and Asia passed beyond the frontiers of Christendom. Its schools spread throughout the entire Church; its doctors wrote monumental works in all branches of knowledge and two among them, Albertus Magnus , and especially Thomas Aquinas , founded a school of philosophy and theology which was to rule the ages to come in the life of the Church. An enormous number of its members held offices in Church and State -- as popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and paciarii (enforcers of the peace decreed by popes or councils). The Order of Preachers, which should have remained a select body, developed beyond bounds and absorbed some elements ill-fitted to its form of life. A period of relaxation ensued during the fourteenth century owing to the general decline of Christian society.

The weakening of doctrinal activity favoured the development here and there of the ascetic and contemplative life and there sprang up, especially in Germany and Italy , an intense and exuberant mysticism with which the names of Meister Eckhart , Heinrich Suso , Johannes Tauler , and St. Catherine of Siena are associated. (See German mysticism , which has also been called "Dominican mysticism.") This movement was the prelude to the reforms undertaken, at the end of the century, by Raymond of Capua , and continued in the following century. It assumed remarkable proportions in the congregations of Lombardy and the Netherlands , and in the reforms of Savonarola at Florence . At the same time the Order found itself face to face with the Renaissance . It struggled against pagan tendencies in humanism , in Italy through Dominici and Savonarola, in Germany through the theologians of Cologne but it also furnished humanism with such advanced writers as Francesco Colonna (writer of the Hypnerotomachia Poliphili ) and Matteo Bandello . Its members, in great numbers, took part in the artistic activity of the age, the most prominent being Fra Angelico and Fra Bartolomeo .

Modern Period Bartolomé de Las Casas , as a settler in the New World , he was galvanized by witnessing the brutal torture and genocide of the Native Americans by the Spanish colonists. He became famous for his advocacy of the rights of Native Americans, whose cultures, especially in the Caribbean , he describes with care The modern period consists of the three centuries between the religious revolution at the beginning of the sixteenth century ( Protestantism ) and the French Revolution and its consequences. At the beginning of the sixteenth century the order was on the way to a genuine renaissance when the Revolutionary upheavals occurred. The progress of heresy cost it six or seven provinces and several hundreds of convents , but the discovery of the New World opened up a fresh field of activity. Its gains in America and those which arose as a consequence of the Portuguese conquests in Africa and the Indies far exceeded the losses of the order in Europe, and the seventeenth century saw its highest numerical development. The sixteenth century was a great doctrinal century, and the movement lasted beyond the middle of the eighteenth century .

In modern times the order lost much of its influence on the political powers, which had universally fallen into absolutism and had little sympathy for the democratic constitution of the Preachers. The Bourbon courts of the seventeenth and eighteenth centuries were particularly unfavourable to them until the suppression of the Society of Jesus . In the eighteenth century, there were numerous attempts at reform which created, especially in France, geographical confusion in the administration. Also during the eighteenth century, the tyrannical spirit of the European powers and, still more, the spirit of the age lessened the number of recruits and the fervour of religious life. The French Revolution ruined the order in France, and the crises which more or less rapidly followed considerably lessened or wholly destroyed numerous provinces. Contemporary Period Spanish Mendicant friars from the Order of Preachers at Saint Thomas Aquinas' School, Caracas, Venezuela, 1952 The contemporary period of the history of the Preachers begins with the different restorations of provinces undertaken after the revolutions which had destroyed the Order in several countries of the Old World and the New.

This period begins more or less in the early nineteenth century , and cannot be traced down to the present day without naming religious who are still living and whose activity embodies the present life of the Order. The revolutions not having totally destroyed certain of the provinces, nor decimated them, simultaneously, the Preachers were able to take up the laborious work of restoration in countries where the civil legislation did not present insurmountable obstacles. During this critical period the number of Preachers seems never to have sunk below 3,500. The statistics for 1876 give 3,748 religious, but 500 of these had been expelled from their convents and were engaged in parochial work. The statistics for 1910 give a total of 4,472 religious both nominally and actually engaged in the proper activities of the Order. They were distributed in twenty-eight provinces and five congregations, and possessed nearly 400 convents or secondary establishments. In the revival movement France held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802-1861).

He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850. From this province were detached the province of Lyon , called Occitania (1862), that of Toulouse (1869), and that of Canada (1909). The French restoration likewise furnished many labourers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the nineteenth century, Père Vincent Jandel (1850-1872). Here should be mentioned the province of St. Joseph in the United States. Founded in 1805 by Father Edward Fenwick , afterwards first Bishop of Cincinnati, Ohio (1821-1832), this province has developed slowly, but now ranks among the most flourishing and active provinces of the order. In 1910 it numbered seventeen convents or secondary houses. In 1905, it established a large house of studies at Washington, D.C. , called the Dominican House of Studies .

The province of France (Paris) has produced a large number of preachers, several of whom became renowned. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished most of the orators: Lacordaire (1835-1836, 1843-1851), Jacques Monsabré (1869-1870, 1872-1890), Joseph Ollivier (1871, 1897), Thomas Etourneau (1898-1902). Since 1903 the pulpit of Notre Dame has again been occupied by a Dominican. Père Henri Didon (d. 1900) was one of the most esteemed orators of his time.

The province of France displays greater intellectual and scientific activity than ever, the chief centre being the house of studies presently situated at Kain , near Tournai , Belgium , where are published L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem ["French Biblical and Archæological School of Jerusalem"] founded in 1890 by Père Marie-Joseph Lagrange O.P. (1855-1938), one of the leading international centres for Biblical research of all kinds. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared. Likewise Yves Cardinal Congar , O.P., one of the emblematic theologians of the Twentieth Century , was a product of the French province of the Order of Preachers. The province of the Philippines , the most populous in the order, is recruited from Spain, where it has several preparatory houses. In the Philippines it has charge of the University of Sto.

Tomas , recognized by the government of the United States , two colleges including the Colegio de San Juan de Letran , and six establishments; in China it administers the missions of North and South Fo-Kien , in the Japanese Empire, those of Formosa (now Taiwan) and Shikoku , besides establishments at New Orleans , at Caracas , and at Rome . The province of Spain has seventeen establishments in the Peninsula and the Canaries , as well as the missions of Urubamba, Peru . Since 1910 it has published at Madrid an important review, La Ciencia Tomista. The province of the Netherlands has a score of establishments, and the missions of Curaçao and Puerto Rico . Other provinces also have their missions. That of Piedmont has establishments at Constantinople and Smyrna ; that of Toulouse, in Brazil ; that of Lyon, in Cuba , that of Ireland , in Australia and Trinidad and Tobago ; that of Belgium , in the Belgian Congo (now Democratic Republic of the Congo ), and so on. Dominican in habit Doctrinal development has had an important place in the restoration of the Preachers. Several institutions besides those already mentioned have played important parts.

Such is the Biblical school at Jerusalem , open to the religious of the Order and to secular clerics, and which publishes the Revue Biblique. The faculty of theology of the University of Freiburg , confided to the care of the Dominicans in 1890, is flourishing and has about 250 students. The Collegium Angelicum , established at Rome (1911) by Hyacinth Cormier (master general from 1902), is open to regulars and seculars for the study of the sacred sciences. To the reviews mentioned above must be added the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among the numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Father Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Father Heinrich Denifle , one of the most famous writers on medieval history (d. 1905).

In 1910 the order had twenty archbishops or bishops, one of whom, Andreas Frühwirth , formerly master general (1892-1902), was Apostolic nuncio at Munich (Sanvito, Catalogus omnium provinciarum sacri ordinis praedicatorum, Rome, 1910; Analecta O. P., Rome, 1893--; L'Année Dominicaine, Paris, 1859-- ). In the last two publications will be found historical and bibliographical information concerning the history of the Preachers during the contemporary period. Mottos Currently, in the College of Cardinals there are two Dominican cardinals: Christoph Cardinal Schönborn , Archbishop of Vienna and Georges Marie Martin Cardinal Cottier . Dominican Sisters Main article: Dominican Sisters As well as the friars, Dominican sisters , also known as the Order of Preachers, live their lives supported by four common values, often referred to as the Four Pillars of Dominican Life, they are: community life, common prayer, study and service. St.

Dominic called this fourfold pattern of life the "holy preaching." Henri Matisse was so moved by the care that he received from the Dominican Sisters that he collaborated in the design and interior decoration of their Chapelle du Saint-Marie du Rosaire in Vence , France . Scholarly interpretation Some scholars, including Lester K. Little , in his book on religious poverty in the Middle Ages, have argued that the Dominicans and other mendicant orders were an adaptation to the rise of the profit economy in medieval Europe. External links Ipswich Historic Lettering: Monasteries Franciscan Friary, west of St Nicholas Church ('Greyfriars' 1960s development) We can do no better than quote Simon's Suffolk Churches website (see Links ). "Once, five monasteries (two convents and three friaries) stood in Ipswich and none of them survives today. In fact, only the ruins of the Blackfriars Monastery give an idea of how a medieval monastery looked like while the others have completely disappeared. In 1263, the friary was founded and remained there for over 250 years.

Like everywhere else, Henry VIII dissolved the monasteries in Ipswich and ordered them to give their property to the state. After closing in 1537, the monastery buildings were left standing - unlike their church of St. Peter and Paul whose ground was used to build [Wolsey's ill-fated] college. But in the 17th century they fell into disuse and some of them were quickly pulled down. After some decades, only the four arches remained visible, giving upcoming generations a hint that there was once a religious building on this site. It wasn’t until the 1980s that the rest of the monastery was uncovered again and preserved. These measures also uncovered one of only three surviving stone altar structures in Suffolk. Sometimes it just needs a city redevelopment project to preserve the past – even if it’s a 1980s one which includes a car parking lot." Two Augustinian Priories were established. Holy Trinity, by St Margaret, was roughly where Christchurch Mansion is today; St Peter and St Paul was east of the current church of St Peter.

The Priories received their income from land transferred from the churches they served, which was either sublet for rent, or used for growing produce for sale. In addition, the town had a number of chantry priests working in the parish churches and chapels, and possibly attached to one of the two Priories. No trace of either Priory survives today, although the building that houses an estate agent on the corner of Soane Street is part of the former hostel of Holy Trinity (The Old Pack Horse Inn) where pilgrims and visitors would have been housed. On the present-day carved corner post you can still see the emblem of the Priory: a shield which bears the Tau, or St Anthony's, cross with a sun and two moons for the Holy Trinity. This is the only visible vestige of the establishment, perhaps, although the wall between the Mansion lawn and St Margaret's churchyard does contain a small 'ecclesiastical' doorway, now bricked up, see our St Margaret's Church page for more images. By the 13th century, other organisations were beginning to serve other needy ministries of the Church. Most predominant were the orders of Friars, who were preachers, teachers and evangelists.

Three orders of Friars had communities in Ipswich. In 1278 the Carmelites, or Whitefriars, arrived. They were a very learned order, spending their time studying and lecturing, much in the manner of a modern university.They had their Friary roughly where the Buttermarket Shopping Centre stands today. During the course of the 14th century, it expanded rapidly, and stretched all the way from Queen Street to St Stephen's Lane. It was the biggest foundation in Ipswich, and one of the largest Carmelite communities in England. The Franciscans, or Greyfriars, were missionaries and itinerant preachers, and in 1298 established a base house near where the tower block of St Francis House stands today, just to the west of St Nicholas. They were particularly popular with the ordinary people, for their work often involved helping the poor. Ironically, the house would later be used by Presbyterians expelled from the Ipswich parish churches in the 1660s, before they established their own church in what would become the Unitarian Chapel across the road.

The Friary was demolished in the 18th century, but some surviving stones forming an arch are set in the wall by St Clare House just to the west. As well as giving their name to a tower block, they are also remembered in the name of the Greyfriars Complex, one of post-war Britain's largest and ugliest urban renewal schemes, which went up in the late 1960s, but is now largely demolished. The only substantial remains of a medieval community's foundation in Ipswich are those of the church of the Dominicans, the Blackfriars, whose Friary of the Blessed Virgin lay to the south of Tacket Street. The Blackfriars had been founded by St Dominic, 47 years earlier, and were intended as an order of preachers, who tried to live 'the apostolic life' in community with each other. St Dominic taught that those who took a vow of poverty were freed from the care of property to travel and to preach, as described in the Gospels and the Act of the Apostles. The Blackfriars community was the first of the three Friaries to be established, in 1263.

It expanded rapidly; within 15 years, there were 50 members, out of 20,000 worldwide, a number that would not be reduced until the Black Death in the late 1340s. It gradually took over the fallow land that lay to the south and east, including part of the town wall and ditch, and new buildings were erected. Unlike the Priories, the Friars were not allowed to own land beyond their immediate premises. Instead, they relied on charitable donations for their upkeep. This might have been their salvation; but it proved to be their downfall. The Friaries, of course, had little in the way of land, and were not such a priority for asset stripping. However, the State was particularly wary of preaching orders, who could not be relied upon to toe the new line. Only one in five Parish Priests in Suffolk had been considered trustworthy enough to be licenced to preach by the ruling Protestant reformers; the Friars were certainly not to be accorded this privilege. They were left to wither on the vine. Unfortunately for the Government, the Friars began to sell their possessions in order to survive.

The Treasury soon realised that there would be nothing left for them to sequester, and so in November 1538 the Friaries were closed, their assets also going to the State. See also our gallery of historic maps of Ipswich to spot locations of monasteries and churches. John Speed's map of 1610 is the closest to the dissolution. Leper and other Hospitals These seem to have been connected to monastic establishments and churches. Hospital of St. James. Little is known of this except from incidental references. It lay in the suburban part of St. Margaret's parish, probably on the border of St. Helen's parish, and near a lane (itself perceived as running roughly north-south) leading to St. Helen's. The hospital housed both men and women and was intended for lepers. Hospital of St. Leonard's. The church of St. Augustine is mentioned in Domesday as being held by Lestan the priest. It was located at the southern end of Stoke, but decayed and disappeared during the Middle Ages (it was still in existence tempore Edward II), which is why it is not acknowledged on Speed's map.

Nearby was the leper hospital of St. Leonard's, a poor foundation probably reliant on alms. There were two other leper hospitals in Ipswich, dedicated to St. Mary Magdalene (in the vicinity of St. Helen's church) and St. James; that of St. Mary Magdalene was first mentioned in 1199, when the king granted it a fair to be held on the day of St. James Apostle, on its own land. In the 14th century the Hospital of St. James (which seems be distinct from that mentioned above) was united with it, to be administered by a single master. In addition we hear of a hospital which sheltered the poor (1339) in the suburban part of St. Matthew's parish, and a Hospital of St. John of Jerusalem (1414) in St. Margaret's parish. [The above information comes from Stephen Alsford's History of Medieval Ipswich (see Links ).]

Question: What are Dominican Monks also known as? Blackfriars, Greyfriars or Whitefriars?
Answer: Blackfriars